1 John 5:133-17 - Intercessory Love is the Fruit of Faith.

 

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v. 13-21. CONCLUSION.

• Intercessory Love the Fruit of Faith (v. 13-17).
• The Sum of the Christian's Knowledge (v. 18-20).
• Final Injunction (v. 21).

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13 These things have I written unto you, that ye may know that ye have eternal life, [even] unto you that believe on the name of the Son of God

13. "That ye may know." The Gospel of John was written "that ye may have life" (xx. 31), but this Epistle was written "that ye may know that ye have eternal life." The one leads to the obtaining of the boon of life. The other to the joy of knowing that it is not only obtained, but that it is eternal. Thus from the Gospel to the Epistle there is progress. True faith always leads to knowledge. (Eph. iv. 13.)

1 John 4:13-21 - Love is the Mark of the Christian (2)

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d. iv. 1-v. 12. The Sources of Sonship: Possession of the Spirit as shown by Confession of the Incarnation.

•     The Spirit of Truth and the Spirit of Error (iv. 1-6)
•     Love is the Mark of the Children of Him who is Love (iv. 7-21).
•     Faith Is the Source of Love, the Victory over the World, and the Possession of Life (v. 1-12).

 

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13 hereby know we that we abide in him, and he in us, because he hath given us of his Spirit

13. "Hereby know we." Love to man is a proof that God abides within us, just as the stream argues the existence of the fountain. This Epistle of John is as full of tests of character as a complete chemical laboratory is amply furnished with tests of substances. Hence the constant occurrence of the phrases "we know" and "hereby we know." See iii. 24, iv. 13, 15, 16, v. 20, 15; John vi. 56, xiv. 20, xv. 5.

"That we abide in Him and He in us." Says Basil, "The Spirit is the place for the saints; and the saint is a place appropriate to the Spirit." Prof. Austin Phelps declares that next to the mystery of Three Persons in One Nature is the mystery of the Divine Spirit abiding in the human spirit. This mutual abiding, a favorite doctrine with John, is an expression of the most intimate and delightful fellowship. It is a strong incidental proof of the supreme divinity of Christ that he is frequently spoken of as one of the parties to this mutual abiding (John vi. 56, xiv. 20, xv. 5, xvii. 26); for no created personality can enter into and abide in another. 

1 John 3:13-24 - Love and Hate: Life and Death

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ii. 29-v. 12. GOD IS LOVE.

c. ii. 29-iii. 24.The Evidence of Sonship: Deeds of Righteousness before God.

• The Children of God and the Children of the Devil (ii. 29-iii. 12).
• Love and Hate: Life and Death (iii. 13-24).

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13 Marvel not, brethren, if the world hateth you

13. "Marvel not . . . if the world hate you." In the order of the original the word "hate" is accentuated. That there should be hatred of holiness instead of admiring love would awaken astonishment in all unfallen beings. This hatred of goodness shows the depth of the world's depravity. The "if" does not intimate a doubt, but rather it announces an existing fact. Hatred is the characteristic of the world. The connection of thought is that terrible as Cain's history is, it is a syllabus of the history of the world, a conspectus of its follies and crimes. 

There Is No Drudgery in True Prayer

In the higher states of Christian experience, there is a blending of prayer and praise. This is noticeable in St. Paul. If he begins with thanksgiving, he ends in prayer; if he begins with prayer, he ends with praise. Phil. 1:3, 4, "I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy." There is no drudgery in true prayer. He to whom communion with God the Father is a task has not advanced far in grace. It is very evident that the fullness of the spirit of grace and supplication has not been poured upon him. All who through faith in Christ have boldness and access or introduction to God "make requests with joy." All who come in their own name approach the throne of grace with fear and servility. To them prayer is a sad necessity, and not a delight transcending all the pleasures of sense. Bishop Janes had full sympathy with St. Paul in the joyfulness of prayer. To his roommate who had slept an hour, and awakening saw the bishop still on his knees breathing out his silent supplications, and asked why he prayed so long, he replied, "I delight in prayer." It was the recreation of his soul and body after a day of toil in conference and cabinet. How far in the opposite extreme is the practice of the Papal priests to prescribe prayer as a penance and a penalty, imposing so many Pater Nosters and Ave Marias after the confession of sins.

There cannot be a more sad departure from the true spirit of prayer than to treat it as a punishment. We often feel like weeping over the millions of benighted souls to whom the gladness of prayer is perverted into sadness through sacerdotal despotism.

Yet young Christians to whom prayer is not a delight should be encouraged to persevere in the use of this means of grace, and to pray for such a baptism of the Spirit and fullness of love as will change its irksomeness into an unspeakable joy. Thousands can attest the possibility of such a sudden transformation. They have lived months and years in a state of communion with God so intimate and delicious that, whenever they bow the knee to pray, hallelujahs spontaneously burst from their lips. This shows that in the quality of their piety they are approaching the heavenly state where prayer will be completely lost in praise.

— Half-Hours with St. Paul and Other Bible Readings Chapter 5.